Hetu: 30 definitions
Hetu means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
Natyashastra (theatrics and dramaturgy)Source: Wisdom Library: Nāṭya-śāstra
2) Hetu (हेतु, “motivation”) refers to one of the thirty-six “characteristic features” (lakṣaṇa) of perfect ‘poetic compositions’ (kāvyabandha) and ‘dramatic compositions’ (dṛśyakāvya, or simply kāvya). According to the Nāṭyaśāstra chapter 17, these thirty-six lakṣaṇas act as instructions for composing playwrights.Source: archive.org: Natya Shastra
Hetu (हेतु, “causation”).—One of the thirty-six lakṣaṇa, or “excellent points of a dramatic composition”;—Description of hetu: When a brief and pleasing sentence by the force of its tactful use achieves the desired object, it is called “causation” (hetu)
Natyashastra (नाट्यशास्त्र, nāṭyaśāstra) refers to both the ancient Indian tradition (shastra) of performing arts, (natya—theatrics, drama, dance, music), as well as the name of a Sanskrit work dealing with these subjects. It also teaches the rules for composing Dramatic plays (nataka), construction and performance of Theater, and Poetic works (kavya).
Purana and Itihasa (epic history)Source: Cologne Digital Sanskrit Dictionaries: The Purana Index
Hetu (हेतु).—A Piśāca; had a son Lanku.*
- * Vāyu-purāṇa 69. 127, 129.
The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.
Vyakarana (Sanskrit grammar)Source: Wikisource: A dictionary of Sanskrit grammar
1) Hetu (हेतु).—Cause; cf. नतेः परस्योभयहेतुसंग्रहात् (nateḥ parasyobhayahetusaṃgrahāt) R. Pr.XI.2; also cf. हेतौ (hetau) P. II.3.23; हेतुहेतुमतोर्लिङ् (hetuhetumatorliṅ) P.III.3.126;
2) Hetu.—Causal agent cf. यः कारयति स हेतुः (yaḥ kārayati sa hetuḥ) Kat. II. 4.15; cf. also तत्प्रयोजको हेतुश्च (tatprayojako hetuśca) P. I. 4.55.
Vyakarana (व्याकरण, vyākaraṇa) refers to Sanskrit grammar and represents one of the six additional sciences (vedanga) to be studied along with the Vedas. Vyakarana concerns itself with the rules of Sanskrit grammar and linguistic analysis in order to establish the correct context of words and sentences.
Nyaya (school of philosophy)Source: Shodhganga: A study of Nyāya-vaiśeṣika categories
Hetu (हेतु, “reason”) refers to the second of five stages of syllogism (parārthānumāna) also known as “anumāna (inference) intended for another”, according to Annaṃbhaṭṭa’s Tarkasaṃgraha. Anumāna is the second of the four “means of valid knowledge” (pramāṇa), which in turn is classified as the first of the sixteen padārthas (“categories”). Parārtha-anumāna (syllogism) consists of five members. The second member is hetu or reason and it expresses the cause for the establishment of the pratijñā.
As for example:
- The mountain is fiery (pratijñā),
- Because it has smoke (hetu),
- Whatever has smoke is fiery. For example, a kitchen (udāharaṇa),
- The mountain has smoke which is invariably concomitant with fire (upanaya),
- Hence, the mountain is fiery (nigamana),
Nyaya (न्याय, nyaya) refers to a school of Hindu philosophy (astika), drawing its subject-matter from the Upanishads. The Nyaya philosophy is known for its theories on logic, methodology and epistemology, however, it is closely related with Vaisheshika in terms of metaphysics.
Ayurveda (science of life)Source: Ancient Science of Life: Yogaśataka of Pandita Vararuci
Hetu (हेतु) refers to “causative factors”, as mentioned in the 10th century Yogaśataka written by Pandita Vararuci.—It has been told that “only after examining hetu (causative factors) and lakṣaṇa (sign and symptoms) of disease thoroughly, treatment should be prescribed. And any kind of drug or treatment can cure the disease if it is applied in nirāma (devoid of Āma) condition”.Source: gurumukhi.ru: Ayurveda glossary of terms
Hetu (हेतु):—Etiology: includes the immediate and distant causes of diseases;
Āyurveda (आयुर्वेद, ayurveda) is a branch of Indian science dealing with medicine, herbalism, taxology, anatomy, surgery, alchemy and related topics. Traditional practice of Āyurveda in ancient India dates back to at least the first millenium BC. Literature is commonly written in Sanskrit using various poetic metres.
Shaktism (Shakta philosophy)Source: Google Books: Manthanabhairavatantram
Hetu (हेतु) refers to a “cause”, according to the Devīpañcaśataka, an important source of the Kālīkrama that developed in Kashmir after the Kālī Mata of the Jayadrathayāmala.—Accordingly, “The Great God—Mahādeva—is beyond Śakti, supreme bliss, free of qualities and supports, unchanging, supreme, pure, free of cause and (without) example [i.e., hetu-dṛṣṭānta-varjita], present within all existing things, beyond the Void, free of defects, omnipresent, the doer of all things, free, full of nectar and, unconditioned, is present in all living beings. [...]”.
Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.
Shaivism (Shaiva philosophy)Source: Brill: Śaivism and the Tantric Traditions
Hetu (हेतु) refers to “(the science of) reasoning”, according to the Svacchandatantra verse 11.176.—Some of the themes that precede the verses on the atimārga in the Svacchanda-tantra are taken up in the passage of the Vārāṇasīmāhātmya. Thus, in Svacchanda 11.176 it is stated that those who follow the hetu-śāstra “science of reasoning” find no certainty or conviction (niścaya) in matters of Dharma, Artha, Kāma or Mokṣa: “dharmārthakāmamokṣeṣu niścayo naiva jāyate” (Svacchanda 11.176cd). The theme of niścaya is taken up in the Vārāṇasīmāhātmya with respect to the “knowledge of the self” (ātmajñāna), which is restricted to Śiva alone. No other god has it.
Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.
Yoga (school of philosophy)Source: ORA: Amanaska (king of all yogas): A Critical Edition and Annotated Translation by Jason Birch
Hetu (हेतु) refers to “proof”, according to the Sarvajñānottara verse 20.34-39.—Accordingly, while discussing the culmination of detachment (for the process of attaining the no-mind state): “[...] Having made the mind supportless, he constantly meditates on the inconceivable. Know that the ultimate, incomparable bliss is that bliss, free of thought, inconceivable, transcending anything that might prove (hetu) or exemplify [its existence], which he experiences when his self has transcended [all] the Tattvas and has become devoid of [all] aspects”.
Yoga is originally considered a branch of Hindu philosophy (astika), but both ancient and modern Yoga combine the physical, mental and spiritual. Yoga teaches various physical techniques also known as āsanas (postures), used for various purposes (eg., meditation, contemplation, relaxation).
Mahayana (major branch of Buddhism)Source: Wisdom Library: Maha Prajnaparamita Sastra
Hetu (हेतु, “causes”) are of six kinds according to the 2nd century Mahāprajñāpāramitāśāstra (chapter XXVIII).
- associated causes (saṃprayuktaka),
- mutual cause (sahabhū),
- similar cause (sabhāga),
- universal cause (sarvatraga),
- ripening cause (vipāka),
- nominal cause (nāmahetu).
Hetu (हेतु) refers to “cause” while Karma refers to “action”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly, “[...] The Bodhisattva Gaganagañja then sustained the jewel-canopy of ten thousand yojanas high over the Lord’s lion throne in the sky, joined the palms of his hands, saluted, and praised the Lord with these suitable verses: ‘[...] (9) Without discrimination (vikalpa) eliminating the middle (madhya) and the extremes (anta), [you understand] emptiness that all has a trifling (rikta) intrinsic nature (svabhāva), is worthless (tuccha) and void (vaśika). Though, knowing the complete purity (viśuddhi) of such dharmas, you explain cause (hetu) and action (karma) to living beings. [...]”.
Mahayana (महायान, mahāyāna) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.
Buddhist philosophySource: Google Books: A History of Indian Logic (Buddhist Philosophy)
Hetu (हेतु) refers to “(a cause for) inference” (within a debate), according to Upāyakauśalyahṛdaya, an ancient work on the art of debate composed by Bodhisattva Nāgārjuna.—The first chapter [i.e., “an elucidation of debate (vāda-visadīkaraṇa)”] consists of eight sections which treat respectively of (1) an example (udāharaṇa), (2) a tenet, truth or conclusion (siddhānta), (3) the excellence of speech (vākyapraśaṃsā), (4) the defect of speech (vākya-doṣa), (5) the knowledge of inference (anumāna or hetu-jñāna), (6) the appropriate or opportune speech (samayocita-vākya), (7) the fallacy (hetvābhāsa) and (8) the adoption of a fallacious reason (duṣṭa-vākyānusaraṇa).
Tibetan Buddhism (Vajrayana or tantric Buddhism)Source: OSU Press: Cakrasamvara Samadhi
Hetu (हेतु) refers to the “cause (for liberation)”, according to the Guru Mandala Worship (maṇḍalārcana) ritual often performed in combination with the Cakrasaṃvara Samādhi, which refers to the primary pūjā and sādhanā practice of Newah Mahāyāna-Vajrayāna Buddhists in Nepal.—Accordingly, “In praise (of) Śrī Vajrasattva, highest universal guru, origin of all Buddhas, By various forms, removing darkness and fear, fixed resting on Meru. Dharma sustainer, chief sage, most fortunate victor, Vajradhātu mandala, In one form with all bliss, innate bliss, embodied, the cause for liberation (dehināṃ mokṣa hetum)”.
Tibetan Buddhism includes schools such as Nyingma, Kadampa, Kagyu and Gelug. Their primary canon of literature is divided in two broad categories: The Kangyur, which consists of Buddha’s words, and the Tengyur, which includes commentaries from various sources. Esotericism and tantra techniques (vajrayāna) are collected indepently.
General definition (in Buddhism)Source: Wisdom Library: Buddhism
Hetu (हेतु) is the thirtieth of sixty digits (decimal place) in an special enumeration system mentioned by Vasubandhu in his Abhidharmakośa (“treasury of knowledge”). The explanations of the measure of years, eons, and so forth must be comprehended through calculation based on a numerical system. Enumeration begins from one and increases by a factor of ten for each shift in decimal place. The sixtieth number in this series is called “countless”.
Among these decimal positions (e.g., hetu), the first nine positions from one to one hundred million are called ‘single set enumeration’. From a billion up to, but not including countless is “the enumeration of the great companion” and is called the ‘recurring enumeration’.
General definition (in Jainism)Source: The University of Sydney: A study of the Twelve Reflections
Hetu (हेतु) or Hetutva refers to the “cause” (of the result of wandering in the four states of existence), according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Accordingly, “[com.—Next he speaks about the cause (hetutvam) of the result (karmaṇi) of wandering in the four states of existence (caturgatibhramaṇe)]—Embodied souls, living in immovable and movable bodies, are born [and] die constrained by the chains of their own actions. In this world sometimes corporeal [souls] filled with a mass of virtue appear in heaven because of the development of life and name karmas connected with the celestial state of existence”.
Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.
Languages of India and abroad
Pali-English dictionarySource: Sutta: The Pali Text Society's Pali-English Dictionary
Hetu, (Vedic hetu, fr. hi to impel) 1. cause, reason, condition S.I, 134; A.III, 440 sq.; Dhs.595, 1053; Vism.450; Tikp 11, 233, 239. In the older use paccaya and hetu are almost identical as synonyms, e.g. n’atthi hetu n’atthi paccayo D.I, 53; aṭṭha hetū aṭṭha paccayā D.III, 284 sq.; cp. S.III, 69 sq.; D.II, 107; M.I, 407; A.I, 55 sq., 66, 200; IV, 151 sq.; but later they were differentiated (see Mrs. Rh. D., Tikp introd. p. xi. sq.). The diff. between the two is explained e.g. at Nett 78 sq.; DhsA.303.—There are a number of other terms, with which hetu is often combined, apparently without distinction in meaning, e.g. hetu paccaya kāraṇa Nd2 617 (s. v. saṅkhā); mūla h. nidāna sambhava pabhava samuṭṭhāna āhāra ārammaṇa paccaya samudaya: frequent in the Niddesa (see Nd2 p. 231, s. v. mūla). ‹-› In the Abhidhamma we find hetu as “moral condition” referring to the 6 mūlas or bases of good & bad kamma, viz. lobha, dosa, moha and their opposites: Dhs.1053 sq.; Kvu 532 sq.—Four kinds of hetu are distinguished at DhsA.303=VbhA.402, viz. hetu°, paccaya°, uttama°, sādhāraṇa°. Another 4 at Tikp 27, viz. kusala°, akusala°, vipāka°, kiriya°, and 9 at Tikp 252, viz. kusala°, akusala°, avyākata°, in 3X3 constellations (cp. DhsA.303).—On term in detail see Cpd. 279 sq.; Dhs. translation §§ 1053, 1075.—Abl. hetuso from or by way of (its) cause S.V, 304; A.III, 417.—Acc. hetu (-°) (elliptically as adv.) on account of, for the sake of (with Gen.); e.g. dāsa-kammakara-porisassa hetu M.II, 187; kissa hetu why? A.III, 303; IV, 393; Sn.1131; Pv.II, 81 (=kiṃ nimittaṃ PvA.106); pubbe kata° by reason (or in consequence) of what was formerly done A.I, 173 sq.; dhana° for the sake of gain Sn.122.—2. suitability for the attainment of Arahantship, one of the 8 conditions precedent to becoming a Buddha Bu II.59=J.I, 14, 44. ‹-› 3. logic Miln.3.
Pali is the language of the Tipiṭaka, which is the sacred canon of Theravāda Buddhism and contains much of the Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between religions.
Marathi-English dictionarySource: DDSA: The Molesworth Marathi and English Dictionary
hētu (हेतु).—m (S) Cause:--i. e. ground or reason; occasion, spring, originating circumstance or principle; motive, impelling or inducing principle. 2 Purpose, meaning, intention, desire, wish.Source: DDSA: The Aryabhusan school dictionary, Marathi-English
hētu (हेतु).—m Cause; motive; desire.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionarySource: DDSA: The practical Sanskrit-English dictionary
Hetu (हेतु).—[hi-tun Uṇādi-sūtra 1.73]
1) Cause, reason, object, motive; इति हेतुस्तदुद्भवे (iti hetustadudbhave) K. P.1; Mālatīmādhava (Bombay) 1.23; R.1.1; नीचैराख्यं गिरिमधिवसेस्तत्र विश्रामहेतोः (nīcairākhyaṃ girimadhivasestatra viśrāmahetoḥ) Meghadūta 25; Ś.3.12.
2) Source, origin; स पिता पितरस्तासां केवलं जन्महेतवः (sa pitā pitarastāsāṃ kevalaṃ janmahetavaḥ) R.1.24 'authors of their being'.
3) A means or instrument.
4) The logical reason, the reason for an inference, middle term (forming the second member of the fivemembered syllogism).
5) Logic, science of reasoning.
6) Any logical proof or argument.
7) A rhetorical reason (regarded by some writers as a figure of speech); it is thus defined :-हेताहतुमता सार्धमभेदो हेतुरुच्यते (hetāhatumatā sārdhamabhedo heturucyate).
8) (In gram.) The agent of the causal verb; P.I.4.55.
9) (with Buddhists) Primary cause.
1) (with Pāśupatas) The external world and senses (that cause the bondage of the soul).
11) Mode, manner.
13) Price, cost; दीन्नाराणां दशशती पञ्चाशदधिकाभवत् । धान्यखारीक्रये हेतुर्देशे दुर्भिक्षविक्षते (dīnnārāṇāṃ daśaśatī pañcāśadadhikābhavat | dhānyakhārīkraye heturdeśe durbhikṣavikṣate) Rāj. T.5.71. (N. B. The forms hetunā, hetoḥ, rarely hetau, are used adverbially in the sense of 'by reason of', 'on account of', 'because of', with gen. or in comp.; tamasā bahurūpeṇa veṣṭitāḥ karmahetunā Ms. 1.49; śāstravijñānahetunā; alpasya hetorbahu hātumicchan R.2.47; vismṛtaṃ kasya hetoḥ Mu.1.1. &c.).
Derivable forms: hetuḥ (हेतुः).Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Hetu (हेतु).—(1) (substantially = Sanskrit id.) cause; on relation to pratyaya (1) see this; normally m. as in Sanskrit and Pali (Childers), but mss. make it f. in Mahāvastu i.43.10 (verse), intending sarvābhi (°hi) hetūbhi upasthitāhi, where Senart em. sarvehi…upasthitehi, in accord with repetition i.242.20 (where read upasthitehi instead of Senart's violent em.); six hetu, Mahāvyutpatti 2259—65 and Abhidharmakośa LaV-P. ii.245 (in different order), kāraṇa-h° (raison d'être, LaV-P.), saha- bhū- (cause mutuelle), vipāka- (cause de rétribution), saṃ- prayukta- (cause associée), sarvatraga- (cause universelle), sabhāga- (cause pareille); La V-P.'s note here, and the following pages of his translation(s), explain the terms at length; (2) hetu [Page621-b+ 71] as adv. (= Pali id.; only noted ifc. in [Buddhist Hybrid Sanskrit] but in Pali used alone with prec. gen.; according to Senart i note 536, an ‘atté- nuation’ of Sanskrit hetoḥ), for the sake of, because of, in order to: bodhihetur (for the sake of enlightenment, Tibetan byaṅ chub don du; is -r ‘Hiatus-bridger’, § 4.62? or may -hetur be m.c. for -hetor, supporting Senart's theory? a nom. sg. is impossible here) aprameya tyaktu dustyajā tvayā Lalitavistara 170.14 (verse); ārakṣahetu, for the purpose of guarding, for a guard, Mahāvastu i.204.6, 11 = ii.8.1, 6 (verses); parasya vismā- panahetu (so Tibetan, ṅo mtshar…; text viśvāp°) Kāśyapa Parivarta 126.14 (verse), to astonish another; (3) a high number: hetuḥ Mahāvyutpatti 8018.Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
(-tuḥ) 1. Cause, object, motive. 2. The reason or argument for an inference or deduction. 3. Reasoning, logic. 4. Means, instrument. 5. Source, origin. 6. A figure of speech. The instantive, ablative and locative singulars of this word, viz:—“hetunā,” “heto” and “hetau,” are used as indeclinables in the sense of “on account of,” “because of,” “by reason of.” E. hi to go, Unadi aff. tun .Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Hetu (हेतु).—perhaps hi + tu (properly, Impulse,
Hetu (हेतु).—[masculine] impulse, motive, cause, reason ([genetive], [dative], [locative], or —°), argument, proof; means ([instrumental] —° by means of); condition; mode, manner, way; also concr. mover, impeller, [especially] the agent of the causative ([grammar]); adj. —° caused by. Abl. [genetive], [instrumental], [dative], & [locative] by reason, on account, or for the sake of ([genetive] or —°). Abstr. tā† [feminine], tva† [neuter]Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Hetu (हेतु):—[from hi] a etc. See p. 1303, col. 3.
2) [from heti] b m. ‘impulse’, motive, cause, cause of, reason for ([locative case], rarely [dative case] or [genitive case]; hetunā, hetoḥ, hetave, hetau, ‘for a cause or reason’, ‘by reason of’, ‘on account of’ [with [genitive case] or [compound] e.g. mama hetoḥ or mad-dhetoḥ, ‘on account of me’]; kaṃ hetum or ko hetuḥ, ‘wherefore?’ ‘why?’ [Pāṇini 2-2, 23; Patañjali]; yato hetoḥ, ‘because’; anena hetunā or iti hetoḥ, ‘for this reason’; mṛtyu-hetave, ‘in order to kill’; hetur alaukikaḥ, ‘a supernatural cause’; ifc. hetu also = ‘having as a cause or motive’, ‘caused or effected or actuated or attracted or impelled by’ e.g. karma-hetu, ‘caused by the acts [of a former existence]’ [Manu-smṛti i, 49]; māṃsa-hetu, ‘attracted by [the smell of] flesh’ [Mahābhārata x, 496]; karma-phala-hetu, ‘impelled by [the expectation of] the consequences of any act’ [Bhāgavata-purāṇa ii, 47; 49]), [Ṛg-veda] etc. etc.
3) [v.s. ...] a logical reason or deduction or argument, the reason for an inference ([especially] applied to the second member or Avayava of the five-membered syllogism See nyāya), [Nyāya; Indian Wisdom, by Sir M. Monier-Williams 61]
4) [v.s. ...] logic (in general See hetuvidyā)
5) [v.s. ...] (in gram.) the agent of the causal verb, [Pāṇini 1-4, 55 etc.]
6) [v.s. ...] (with Buddhists) primary cause (as opp. to pratyaya q.v.), [Sarvadarśana-saṃgraha]
7) [v.s. ...] (with Paśu-patis) that which causes the bondage of the soul id est. the external world and the senses, [ib.]
8) [v.s. ...] a means (hetubhiḥ ifc. ‘by means of’), [Mahābhārata]
9) [v.s. ...] mode, manner (hetubhiḥ ifc. ‘according to’), [ib.; Suśruta; Yājñavalkya]
10) [v.s. ...] price, cost, [Rājataraṅgiṇī v, 71]
11) [v.s. ...] condition, [Mahābhārata]
12) [v.s. ...] (in [rhetoric]) = kāvya-liṅga (q.v.), [Bharata-nāṭya-śāstra; Kāvyaprakāśa; Sāhitya-darpaṇa]Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Hetu (हेतु):—(tuḥ) 2. m. Cause, origin; motive.Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)
Hetu (हेतु) in the Sanskrit language is related to the Prakrit word: Heu.
[Sanskrit to German]
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Hindi dictionarySource: DDSA: A practical Hindi-English dictionary
Hetu (हेतु):—(nm) reason, cause; motive; -[kathā] etiological tale; ~[tā/tva] causation, causativeness, existence of cause or motive; ~[vāda] a statement of reasons or arguments, assigning of cause; ~[vijñāna/vidyā/śāstra] teleology, science of logic; ~[vaijñānika] teleologist; teleologistic; ~[śāstrī] a teleologist; ~[siddha] telesis.
Kannada-English dictionarySource: Alar: Kannada-English corpus
1) [noun] a motive; a cause or reason for.
2) [noun] that in which something has its beginning; source; origin.
3) [noun] the science which describes relationships among propositions in terms of implication, contradiction, contrariety, conversion, etc.; logic.
4) [noun] a figure of speech in which reason is given for comparing an object with another.
5) [noun] (log.) a logical reason or deduction or arguement; the reason for an inference.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
See also (Relevant definitions)
Starts with (+67): Hetu Sutta, Hetubalika, Hetubhuta, Hetudayika, Hetudosha, Hetudrishtanta, Hetudrishti, Hetudushta, Hetudvaya, Hetugarbha, Hetuhani, Hetuhetumat, Hetuhila, Hetujnana, Hetuka, Hetukar, Hetukarma, Hetukartri, Hetukri, Hetukriya.
Ends with (+71): Adhihetu, Ahetu, Anishtahetu, Arohanahetu, Arthahetu, Asaddhetu, Asadharanahetu, Atarkitahetu, Atmahetu, Attahetu, Bandhahetu, Bhaktahetu, Bhayahetu, Bhogahetu, Bodhetu, Bruhetu, Citrahetu, Dadima-chetu, Darshanahetu, Dhanahetu.
Full-text (+320): Hetuka, Hetuvada, Karakahetu, Hetumat, Bhayahetu, Mahahetu, Vrittihetu, Svatvahetu, Anishtahetu, Satpratipaksha, Ahetu, Hetvabhasa, Hetuta, Hetudushta, Hetumatramaya, Hetuyukta, Sahetu, Hetupama, Bhaktihetunirnaya, Nimittahetu.
Search found 135 books and stories containing Hetu, Hētu; (plurals include: Hetus, Hētus). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
A Survey of Paramattha Dhammas (by Sujin Boriharnwanaket)
Chapter 21 - Roots < [Part 2 - Citta]
Appendix 3 - To Rupa < [Appendix]
Chapter 22 - Sobhana And Asobhana < [Part 2 - Citta]
Maha Prajnaparamita Sastra (by Gelongma Karma Migme Chödrön)
Conditions note (1): The system in the canonical sūtras < [Part 1 - Understanding the Conditions (pratyaya)]
I. The four conditions (pratyaya) and the six causes (hetu) < [Part 1 - Understanding the Conditions (pratyaya)]
Conditions and Causes: Preliminary note < [Part 1 - Understanding the Conditions (pratyaya)]
Conditions (by Nina van Gorkom)
A Manual of Abhidhamma (by Nārada Thera)
Summary of Roots < [Chapter III - Miscellaneous Section]
Beautiful Consciousness of the Sensuous Sphere < [Chapter I - Different Types of Consciousness]
18 Types of Rootless Consciousness < [Chapter I - Different Types of Consciousness]
Brihad Bhagavatamrita (commentary) (by Śrī Śrīmad Bhaktivedānta Nārāyana Gosvāmī Mahārāja)
Verse 2.4.39 < [Chapter 4 - Vaikuṇṭha (the spiritual world)]
Verse 2.2.212 < [Chapter 2 - Jñāna (knowledge)]
Verse 2.4.53-54 < [Chapter 4 - Vaikuṇṭha (the spiritual world)]
Abhidhamma in Daily Life (by Nina Van Gorkom)